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roles may be seen as modifications of those existing in the tribal
world, adaptations organized to meet the needs of this world in
which the people live today,
t
Traditional Aboriginal society (as indeed any religious society)
provided for the institutionalization of typifications through
prescribed means, in particular through an educative process which
was marked at stages by ceremonies of initiation.
The Strelley Mob gives an account, of the revival and strengthening
of those ceremonies .(Mikurrunya, 29.10.79^ popularly known as ’business’.
All these typifications canalize behaviour. In the case of
the marmgu, appropriate behaviour is prescribed and an appropriate
location of the self within this world is secured.
Similarly, clues for interaction are given to the white staff -
the typifications, together with the theorizing to which all are
party, provide blue-prints for behaviour that differs fundamentally
from that in mainstream society. ’ x
*
The ’world’ of Strelley is seen to be a world independent of
white society, its typifications based in a different world of meaning.
However, not all typifications set out to conserve structures
in their traditional form. Clearly, there have been adaptations of
traditional social structures.
14.4 Adaptation of traditional structures
The Jigalong Mob, researched by Tonkinson, frowned severely
on those who made adaptations to the Lawɪ. Nevertheless some adaptations
l,,The ethnocentrism of the Jigalong Aborigines is directed not only
at whites but also at Aborigines in other areas whom they see disregarding
the Law. Members of the Jigalong mob firmly believe that theirs is the
only community of Aborigines which is still ’holding onto the Law properly’
and resisting attempts to modify or weaken it. The Jigalong elders
reacted quite negatively to their northern neighbours who attempted
to institute a ’new Law’” (Tonkinson, 1974:145-6).